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After 1100 BC, Greeks began to bury their dead in individual graves rather than group tombs. Athens, however, was a major exception; the Athenians normally cremated their dead and placed their ashes in an urn. [4] During the early Archaic period, Greek cemeteries became larger, but grave goods decreased.
A funeral oration or epitaphios logos (Greek: ἐπιτάφιος λόγος) is a formal speech delivered on the ceremonial occasion of a funeral. Funerary customs comprise the practices used by a culture to remember the dead, from the funeral itself, to various monuments, prayers, and rituals undertaken in their honour. In ancient Greece and ...
Ancient Greek funerary vases. Ancient Greek funerary vases are decorative grave markers made in ancient Greece that were designed to resemble liquid-holding vessels. These decorated vases were placed on grave sites as a mark of elite status. There are many types of funerary vases, such as amphorae, kraters, oinochoe, and kylix cups, among others.
The theme of death within ancient Greek art has continued from the Early Bronze Age all the way through to the Hellenistic period. The Greeks used architecture, pottery, and funerary objects as different mediums through which to portray death. These depictions include mythical deaths, deaths of historical figures, and commemorations of those ...
Ceremonies of Ancient Greece encompasses those practices of a formal religious nature celebrating particular moments in the life of the community or individual in Greece from the period of the Greek dark ages (c. 1000 B.C) to the middle ages (c. 500 A.D). Ancient Greek religion was not standardised and had no formalised canon of religious texts ...
The Phrasikleia Kore is an Archaic Greek funerary statue by the artist Aristion of Paros, created between 550 and 540 BCE. It was found carefully buried in the ancient city of Myrrhinous (modern Merenta) in Attica and excavated in 1972. The exceptional preservation of the statue and the intact nature of the polychromy elements makes the ...
Schliemann claimed that one of the masks he discovered was the mask of King Agamemnon, and that this was the burial site of the legendary king from Homer's Iliad. [4]The masks were likely direct representations of the deceased, symbolizing a continuation of the dead's identity in death, similar to funerary statues and incisions, immortalizing an idealized depiction of the deceased.
Charon and Psyche (1883), a pre-Raphaelite interpretation of the myth by John Roddam Spencer Stanhope. Charon's obol is an allusive term for the coin placed in or on the mouth [ 1 ] of a dead person before burial. Greek and Latin literary sources specify the coin as an obol, and explain it as a payment or bribe for Charon, the ferryman who ...
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